Sermon Tone Analysis

Introduction:

Ps. 80:3

Ps. 80:7

Introduction:

Ps. 80:19

Note - "Shoshannim 'Eduth" - lit. "Lilies” (accented hard Athnach pause) "Witness, Testimony, Covenant"

Spurgeon says, "If by the Asaph of David's day, this Psalm was written in the spirit of prophecy, for it sings of times unknown to David".

It is the apparent recognition of a Northern Kingdom in the Psalm that occasions the difficulty regarding date and authorship.

Dr Gill's comment is, "Some take this Psalm to be of the same argument as the foregoing, and think it refers to the destruction of the Jews, the two tribes, by the Chaldeans ... but there is no mention made of the temple, nor of Jerusalem, as in the preceding Psalm; and besides, why should Manasseh and Ephraim be mentioned?

Wherefore others are of opinion that it has regard to the captivity of the ten tribes ... but then it may be asked, why is Benjamin taken notice of, which had no concern in the affliction?

This has led others to conclude that it respects some time of affliction before either of these captivities, or between them both, and it may be applied to any affliction of the people of God in any age or period of time; and no doubt was written by Asaph, or by David, and put into his hands before the distress was, under a spirit of prophecy" [J.

M. Flanigan, What the Bible Teaches: Psalms, What the Bible Teaches Commentary Series (John Ritchie LTD Christian Publications, 2001), 349.]

Spurgeon says, "If by the Asaph of David's day, this Psalm was written in the spirit of prophecy, for it sings of times unknown to David".

It is the apparent recognition of a Northern Kingdom in the Psalm that occasions the difficulty regarding date and authorship.

Dr Gill's comment is, "Some take this Psalm to be of the same argument as the foregoing, and think it refers to the destruction of the Jews, the two tribes, by the Chaldeans ... but there is no mention made of the temple, nor of Jerusalem, as in the preceding Psalm; and besides, why should Manasseh and Ephraim be mentioned?

Wherefore others are of opinion that it has regard to the captivity of the ten tribes ... but then it may be asked, why is Benjamin taken notice of, which had no concern in the affliction?

This has led others to conclude that it respects some time of affliction before either of these captivities, or between them both, and it may be applied to any affliction of the people of God in any age or period of time; and no doubt was written by Asaph, or by David, and put into his hands before the distress was, under a spirit of prophecy" [J.

M. Flanigan, What the Bible Teaches: Psalms, What the Bible Teaches Commentary Series (John Ritchie LTD Christian Publications, 2001), 349.]

-"Shoshannim 'Eduth" - lit. "Lilies of the Testimony"

J. M. Flanigan, What the Bible Teaches: Psalms, What the Bible Teaches Commentary Series (John Ritchie LTD Christian Publications, 2001), 349.]

“Prayer for the Recovery of a Lost Past.” [W.

Graham Scroggie, The Guide to the Psalms, A Comprehensive Analysis of the Psalms, vol.

2, The Scroggie Studies of the Psalms and the Gospels Library (Kregel Publications, 2014), 180.]

Prayer for the Recovery of a Lost Past.

[W.

Graham Scroggie, The Guide to the Psalms, A Comprehensive Analysis of the Psalms, vol.

2, The Scroggie Studies of the Psalms and the Gospels Library (Kregel Publications, 2014), 180.]

a

The plea for God’s face to shine is made in a time of trouble, when his blessings are absent.

Thus “the psalm in its continued use belongs to the repertoire of the afflicted people of God on their way through the troubles of history” (Mays 1994:264).

Two other images play key roles in this psalm: God as shepherd (80:1–3 and 80:4–7) and God as vinedresser (80:8–14a, 14b–19).

The four strophes are chiastically arranged:

W. Graham Scroggie, The Guide to the Psalms, A Comprehensive Analysis of the Psalms, vol.

2, The Scroggie Studies of the Psalms and the Gospels Library (Kregel Publications, 2014), 180.]

Pleading for the shepherd’s favor (80:1–3)

Lamenting the shepherd’s anger (80:4–7)

Lamenting the vinedresser’s neglect (80:8–14a)

Pleading for the vinedresser’s favor (80:14b–19) [Mark D. Futato, “The Book of Psalms,” in Cornerstone Biblical Commentary, Vol 7: The Book of Psalms, The Book of Proverbs (Carol Stream, IL: Tyndale House Publishers, 2009), 265.]

[Mark D. Futato, “The Book of Psalms,” in Cornerstone Biblical Commentary, Vol 7: The Book of Psalms, The Book of Proverbs (Carol Stream, IL: Tyndale House Publishers, 2009), 265.]

I.

A Restoration Prayer ()

A. Hear us, Shepherd and Shine; You Lead Us and Are with Us (v. 1)

B. Rachael's Progeny Needs Your Strength Again, Come and Save (v. 2)

Note here specially the names Joseph, Ephraim, Benjamin, and Manasseh, and the figure of the Shepherd and His Flock.

God is asked to blaze out as the sun from behind a cloud, and to put His dormant might into action.

[Scroggie, 180.]

Note - See “. (These 3 tribes, in the wilderness, marched immediately after the ark.) - .”

[H.

N. Champney, A Textual Commentary on the Book of Psalms (London: Samuel Bagster and Sons; Wertheim and Macintosh, 1852), 54.]

a

.

(These 3 tribes, in the wilderness,

.

H. N. Champney, A Textual Commentary on the Book of Psalms (London: Samuel Bagster and Sons; Wertheim and Macintosh, 1852), 54.

C. Turn Us Around, Bless with Your Favor; That Is All We Need (v. 3)

Note here specially the names Joseph, Ephraim, Benjamin, and Manasseh, and the figure of the Shepherd and His Flock.

God is asked to blaze out as the sun from behind a cloud, and to put His dormant might into action.

[Scroggie, 180.]

This is the first of three times the psalmist utters this plea in this psalm.

See also verses 7 and 19.

The word translated as turn (שׁוב shuwb) has the thought of 'bring back' and by extension to 'restore.'

Therefore, Asaph pled with God to restore His people.

Rather than face the storm clouds of His wrath, he pled that they might see the sunshine of His smile.

The foregoing is an eloquent metaphor for God's grace.

He in essence pled for God's mercy and grace.

See .

As God shed His grace upon them once again, they would be blessed by being delivered from the hand of the oppressive enemy.

Though we as New Testament Christians are in a somewhat different relationship to God than Israel is, we can still come to Him, pleading His grace and mercy in time of need.

That is what this psalm is about.

[David H. Sorenson, Understanding the Bible, An Independent Baptist Commentary - Job through Psalms, vol.

4, Understanding the Bible, An Independent Baptist Commentary (Northstar Ministry, 2007), 530–531.]

Note here specially the names Joseph, Ephraim, Benjamin, and Manasseh, and the figure of the Shepherd and His Flock.

God is asked to blaze out as the sun from behind a cloud, and to put His dormant might into action.

[Scroggie, 180.]

This is the first of three times the psalmist utters this plea in this psalm.

See also verses 7 and 19.

The word translated as turn (שׁוב shuwb) has the thought of 'bring back' and by extension to 'restore.'

Therefore, Asaph pled with God to restore His people.

Rather than face the storm clouds of His wrath, he pled that they might see the sunshine of His smile.

The foregoing is an eloquent metaphor for God's grace.

He in essence pled for God's mercy and grace.

See .

As God shed His grace upon them once again, they would be blessed by being delivered from the hand of the oppressive enemy.

Though we as New Testament Christians are in a somewhat different relationship to God than Israel is, we can still come to Him, pleading His grace and mercy in time of need.

That is what this psalm is about.

[David H. Sorenson, Understanding the Bible, An Independent Baptist Commentary - Job through Psalms, vol.

4, Understanding the Bible, An Independent Baptist Commentary (Northstar Ministry, 2007), 530–531.]

W. Graham Scroggie, 180.]

David H. Sorenson, Understanding the Bible, An Independent Baptist Commentary - Job through Psalms, vol.

4, Understanding the Bible, An Independent Baptist Commentary (Northstar Ministry, 2007), 530–531.]

II.

A Resigned Posture ()

A. Please Don't Be Upset with Us Anymore (v. 4)

as Alexander Maclaren says, "A piteous tale of suffering is wailed forth".

The "How long" must not be interpreted as an irreverent impatience.

It is rather a sad questioning of the circumstances into which they have been brought, and a longing for divine deliverance.

The appeal is addressed to God with a majestic, if unusual, title, "O LORD (<H3068>) God (<H430>) of hosts (<H6635>)".

This is Jehovah Elohim of Sabaoth, a title denoting universal sovereignty.

There is an almost indefinable greatness here.

Jehovah, eternal and selfsufficient; Elohim so mighty; God of the hosts of heaven.

To such an One does the Psalmist appeal on behalf of a suffering nation.

For how long will He seem to be angry against the prayer of His people.